Vamana Purana — Sin-Destroying Hymn (Part 1), Shloka 33

The Second Sin-Destroying Hymn (Pāpaśamana Stava) and the Syncretic Praise of Hari-Hara

Devanagari script

नमस्ते यज्ञपुरुष यज्ञभागभुजे नमः नमः सहस्रधाराय शतधाराय ते नमः

Transliteration

namaste yajñapuruṣa yajñabhāgabhuje namaḥ namaḥ sahasradhārāya śatadhārāya te namaḥ

Translation

[{"question": "Why invoke ‘Bhūr Bhuvaḥ Svaḥ’ in a tīrtha hymn?", "answer": "The three vyāhṛtis are a compact cosmological map. By identifying the deity with them, the hymn asserts that pilgrimage merit and ritual efficacy ultimately rest on the cosmic Lord who pervades all realms."}, {"question": "What is the significance of ‘go-dā’ (giver of cows) here?", "answer": "Go-dāna is among the most praised gifts in Dharma literature, symbolizing sustenance, ritual support, and social welfare. Calling the Lord ‘go-dā’ frames all meritorious giving as empowered by divine grace and as returning to the divine source."}, {"question": "How should ‘brahma-dāna’ be interpreted—knowledge or a ritual donation?", "answer": "Both readings are viable in Purāṇic diction. It can mean the bestowal of brahma-jñāna (liberating insight) and also the highest class of sacred gift associated with Vedic learning and priestly transmission. The verse’s pairing with ‘amṛta-dāyin’ supports a liberation-leaning sense alongside the dāna register."}]

Word by Word

:

Speakers

• A devotee/praiser addressing the Supreme as Yajñapuruṣa within the Saro-māhātmya setting.

Primary Deities

• Vishnu (Yajñapuruṣa)

Key Themes

• Ritual theology: offerings and divine reception
• Stuti as a means of merit
• Abundance imagery (streams/flows)
• Tīrtha-hymn style within a māhātmya

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Who is ‘Yajñapuruṣa’ in Purāṇic usage?

Yajñapuruṣa is the divine ‘Person’ who is both the inner reality of sacrifice and the true recipient of offerings. Even when multiple deities receive shares, the Purāṇic frame often presents the Supreme (commonly Viṣṇu) as the ultimate ground of yajña.

What does ‘yajñabhāgabhuje’ convey?

It states that the Lord ‘partakes of the sacrificial portion’—meaning offerings are not merely symbolic; they are ritually directed to a real divine recipient, and the efficacy of yajña is anchored in that relationship.

How should ‘śata-dhārā’ and ‘sahasra-dhārā’ be understood?

They can denote (a) the many ‘streams’ of oblations (ghee, soma, etc.) in ritual, (b) the many streams of grace/boons, or (c) tīrtha imagery of manifold waters. In a tīrtha-māhātmya chapter, the polyvalence is likely intentional.